Any understanding of ministerial formation in South African Presbyterianism must take account of two factors. The first is its distinctively reforming ethos and the second is its strong ecumenical character. With regard to its Reforming roots, these are clearly grounded in the marks of the church as defined most comprehensively by the Scottish reformer John Knox – the preaching of the Word, the celebration of the sacraments, and the exercise of discipline (Duncan 2009:6–13) – all of which are closely related to and fundamental to an understanding of the process of ministerial formation (Kourie 2009:156). These distinguishing features were not new to the reformation; they were evident in the early Church and the Reformers attempted to recover the catholic tradition and vitality of that period. The aim of the Reformers was to ‘look beyond all fallible words to Christ himself, the word of God. Christ speaks unchangeably in the bible, and the Christian Church must always live in obedience to God's word there’ (Bulloch 1960:229). Hence the ad fontes approach of the Reformers who never intended to break with the Catholic tradition of the church (Duncan 2003a:389), but wanted to ‘initiate a renewed tradition based in fellowship and witness to the world’ (Duncan 2003a:390). It is important to develop and hold a balance between creative freedom which has a tendency to challenge the status quo and maintain the tradition of the church as an act of responsibility. This delineates a constant tension in ministerial formation.

The ecumenical focus is derived from Scripture (Eph 4:4–5) and the Nicene-Constantinopolitan Creed (381) which declared the church to be ‘one, holy, catholic and apostolic’ (Werner 2009:161), also reflecting the ad fontes principle of the Reformers. In our African context Bediako (2001:32) reminds us that there was an effective and efficient model in Africa in the early centuries where: ‘the model of theological education was the quest for holiness and moral transformation within the student, who would then also become a model for others seeking their own liberation’ (Oden 2007:43–45). This is related to the aim of ‘self-transcendence’ – a going beyond the self towards ultimate concern and having an ‘impact on individuals and groups in a life-giving and authenticating manner’ (Kourie 2009:158) thus equipping God's people for their work and witness in the world.